Author Topic: Arunachala and mother of Bhagavan  (Read 10644 times)

Jyoti

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Re: Arunachala and mother of Bhagavan
« Reply #15 on: October 09, 2011, 10:52:07 AM »


Dear Jyoti,

Who said Grace is  conditional. Grace is conditional.


Arunachala Siva.   
Did you mean unconditional?

Subramanian.R

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Re: Arunachala and mother of Bhagavan
« Reply #16 on: October 09, 2011, 01:08:16 PM »


Dear Jyoti,

Yes. The second 'conditional'  is UNCONDITIONAL. Sorry.



Arunachala Siva.

Nagaraj

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Re: Arunachala and mother of Bhagavan
« Reply #17 on: October 09, 2011, 04:21:15 PM »
Dear Jyoti,

Once upon a time in a small town in India, there was a temple. Several devotees visited it both in the morning and in the evening. After a while, one of the very poor person from some nearby place came there. He had lost everything he had. He collapsed outside the temple. People being very nice, helped him with some food, water. He started getting better, but he had no where to go. He setup his bed under nearby tree. Passersby started giving him some money. Eventually, he got better, but by now he had become comfortable being a beggar. He did not try anything else, since he was doing OK just begging. People did not like having a beggar outside the temple, but they continued to offer him small change out of habit, and out of their goodness.

After a while, the beggar died. People arranged for his last rites. Then they decided to clean the beggars place so that there won’t be any more beggars outside their temple.

They cleaned the place. But then the decided to just dig up the place while they are at it, and just be absolutely sure. After a few strikes, they hit something. After careful examination, they found a pot full of gold coin. (They used it renovate the temple) Poor Beggar, he was sitting on a pot of gold his whole life, but never realized, and continued his life begging to people for his day to day survival.

In the same way, Arunachala's grace is ever here, Arunachala's grace pervades everywhere, ever giving, only we are not receiving the grace by stretching our hands.

One gentleman met Bhagavan and asked, "Can you give me what you have?" but Bhagavan didn't answer, so after some lapse of time this gentleman repeated that question "I am asking 'Whatever you have, can you give it to me?'" Bhagavan said, "I can give you, but can you take it?"

There lies everything, can we take it? we should ask ourselves this question - "Can I take it? if not why cant I take it?" and enquire and discern the Truth. We have to enquire, Bhagavan says he can offer it but can I take it? Why is he asking if I can take it? What could that be? Why should be? Why would I not be able to take it? we need to discern within.

Salutations to Bhagavan
« Last Edit: October 09, 2011, 04:26:25 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Arunachala and mother of Bhagavan
« Reply #18 on: October 09, 2011, 04:29:55 PM »


Dear Nagaraj,

Nice story. Brahmasri Nochur Venkataraman used to tell this story. When Atma is within us, it is the nearer than the nearest,
we are running after worldly pleasures.  We are like that beggar, a treasure was under his own seat under the ground.
But he was begging Re 1 or Re 2. It did not strike him to dig the place. Because he did not seek the grace.

In the end, there will be time, there will be time,
When everything looks the same.
says T.S. Eliot.

The sameness i.e that we are one and the same as the Self, is not known us, because the time has not come, time for Grace has
not come or rather, we are not seeking the grace.



Arunachala Siva.     

Nagaraj

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Re: Arunachala and mother of Bhagavan
« Reply #19 on: October 09, 2011, 04:46:07 PM »
Dear Subramanian Sir,

We cannot possibly get a better clue than this, still... it continues... :)

Kabir sings..

Kasturi kundal base, mrig dhoondhe van mahi'

The kasturi, a fragrant, is in naval of a particular specie of deer, but the deer having its fragrance runs in search of that in whole of forest!

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Anand

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Re: Arunachala and mother of Bhagavan
« Reply #20 on: October 09, 2011, 04:54:19 PM »
Dear Subramanian Sir,
Though the importance of our efforts towards Sadhana is well taken,can you still elaborate on the possible  interpretation of the Arunachala MAhatymam extract as requested in my earlier post on the same subject.
To add to the same , since even our Sadhana cannot be above the divine will, can we not say that by sighting of Arunachala or our association with Bhagavan , we are blessed by his grace and his grace will carry us forward towards the final destination even precipitating our self effort.
Regards,
Anand.
Sundaram Anand

Nagaraj

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Re: Arunachala and mother of Bhagavan
« Reply #21 on: October 09, 2011, 05:11:49 PM »
Dear Anand,

Before Subramanian Sir responds with his valuable views. I would like to share some interesting quotes of Bhagavan on Arunachala.

Bhagavan once said to his devotee Devaraja Mudaliar, "For everybody it is good to make circuit of the hill. It does not even matter whether one has faith in this Pradakshinam or not just as fire will burn all who touch it whether they believe it will or not, so the hill will do good to all those who go around it.. .. . .. Go round the hill once. You will see that it will attract you"

The Seed is sown the very moment one has the darshan of Arunachala. One becomes ready for emancipation.

All his life Bhagavan referred to the spiritual effect of the mountain. Once when he was asked why he had left his home and come to Arunachala, he answered that he had been drawn there by Arunachala itself. The force could not be denied. "Arunachala is within and not without. The Self is Arunachala." Another time, when he was asked about the nature of Arunachala he answered, "For the human eye it is only a form of earth and stone but its real form is jyoti (Divine Light) "Jnana"

Bhagavan gave innumerable example which could be quoted, in particular his five hyms of Arunachala, but there is one thing that cannot be denied - if Bhagavan can be said to be said to emotionally attached to anything it was to Arunachala. He would just gaze constantly for long time unmoved from the old hall through the window. Bhagavan also often stated that the mountain is inhabited by Siddhars, who live on the hill in various forms, even as animals.


Salutations to Bhagavan
« Last Edit: October 09, 2011, 05:18:32 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Arunachala and mother of Bhagavan
« Reply #22 on: October 09, 2011, 05:41:06 PM »


Dear Ananda Sundaram,

No doubt the Maahatmyam verses straightway say that one who thinks of Arunachala even from afar, or the one who looks
at it from where it is visible, will attain the purport of Vedanta i.e Self Realization.  Sri Bhagavan has also said that it is a
Supreme Court Order, and there is no appeal for revision. He said this to Devaraja Mudaliar.  But we see people of Tiruvannamalai
[the population is about 6 lacs] not caring either to look it where there is every chance for them to look at the Hill daily. Now what
obstructs them? One is lack of faith. The other is there is concerted interest, Sraddha. Now with these two disqualifcations,  how can
they attain self realization?  Secondly, even if one sees the Hill and if his mind is not pure or free of thoughts [sraddha] how can
he attain the purport of Vedanta ie. Self realization.

That is why, an inmate of Asramam said that apart from looking at the Hill daily, one should also clear up the huge dirt in the
mind. So that he becomes a fit vessel to receive the Grace of Arunachala and with it the self realization.  Though, this condition
is not specifically mentioned in the sloka it is common sense, that all and sundry who simply look at the Hill or think of it from
afar will attain self realization.



Arunachala Siva.       

Anand

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Re: Arunachala and mother of Bhagavan
« Reply #23 on: October 09, 2011, 05:58:22 PM »
Dear Sir,
I think you want the  last line to be  read as "" Though, this condition
is not specifically mentioned in the sloka it is common sense, that all and sundry who simply look at the Hill or think of it from afar will not attain self realization"".
From your above posts and Nagaraj's Sir's post then can we conclude that by virtue of darshan of Arunachala we do have his grace, it is in our interest if we want to proceed rapidly towards self realisation to actively pursue our Sadhana so that our minds become fitter early to imbibe his grace .
Regards,
Anand.



Sundaram Anand

Nagaraj

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Re: Arunachala and mother of Bhagavan
« Reply #24 on: October 09, 2011, 06:31:02 PM »
Dear Anand, Subramanian Sir,

That Arunachala shall confer Moksha even if one thinks about Arunachala can be better understood with this great story of Janaka -

There is another beautiful story at the prelude of Ashtavakra Gita itself. I just remembered it as I was reading your post. Its again a story told by our beloved Bhagwan.

King Janaka was listening to a Philosophical treatise being read by a State Pandit wherein a passage occurred to the effect that a rider who had placed one foot on the stirrup, contemplating upon realisation could realise the Self before he lifted the other foot to place it on the other stirrup. That passage taught that when realisation comes, it comes in an instant. The King stopped the pandit from proceeding further and ordered him to prove the statement.The Pandit admitted that he was only a bookworm and was unable to impart wisdom. Janaka suggested that the text was either false or exaggerated, but the pandit would not agree to this. Though he was himself unable to impart practical wisdom, he maintained that the text could not be false as they are the wise words of great sages. Janaka was annoyed and then in a fit of rage he sent the pandit to prison.
He ordered every Pandit to be sent to prison who was not able to prove the scriptural text. So many pandits being feared of imprisonment fled from the country to forests and other places. In the forest, Ashtavakra happened to see some pandits running into the thick forest and enquired with them and offered to prove the text to the King and have all the other Pandits realeased.

Later, having the bold assurance of Ashtavakra, Janaka saluted him with great reverence and ordered the release of all the pandits imprisoned. Janaka thought such assurances could come from only one who had the capacity to set all his doubts at rest.

The sage advised him not to be in a hurry and suggested that they should go to a solitary spot. Janaka on his horse and Ashtavakra in the Palanquin went towards the forest. After some distance, the Sage asked the King to send back the retinue. Janaka did as he was asked. and then when placing his feet in the stirrup, he requested the sage to prove the scriptural text. The sage replied whether the position in which they stood indicated a proper master-disciple relationship. The King understood that he should show due reverence towards Ashtavakra. The sage addressed the King as Janaka and he was no longer a king and ordered that he should surrender himself and all his possessions before he imparted to him Brahma-jnana. So be it said Janaka and immediately Ashtavakra disappeared. (Saying this our beloved Bhagwan imitated the posture of Janaka)

Time passed by, and the anxious citizens began searching him. The eventually found him in the forest in a place where Janaka was standing transfixed and were dismayed to find hm unaware of their presence and indifferent to their earnest enquiries.  Then they set forth in search of Ashtavakra, who they thought must have done some black magic and would have cast a spell on the King and vowed a vengeance upon him.

At last having found Ashtavakra, the ministers requested to him earnestly to remove the spell cast on him and bring back him to normalcy. Ashtavakra ingnored all these remarks with contempt and called the name of the King 'Janaka', who immediately saluted him and responded to his call. all the Ministers were surprised. Ashtavakra told the King that he was maliciously being accused by the people of having brought him to some sad plight and asked him to tell the truth. He angrily asked 'who said so?' all ministers were taken by surprise and pleaded for mercy. There upon Ashtavakra asked Janaka to resume normal functions adding that Brahma Jnana could be taught to a competent persons and that since the king had successfully passed the test and that He would now impart it to him. The sage remained alone with the King during the night and taught him the ultimate truth saying "Brahman is not anything new or apart from oneself and no particular time or place is needed to realise it.

The next morning the ministers found the king calling the assembly and performing his functions as usual. Now in the assembly, Ashtavakra asked the King whether his former doubt about whether Brahman Janan could be attained as suddenly and as quickly as mentioned in the scriptures was cleared? and if so bring a horse and demonstrate the truth of it.

Janaka was all humility now and said "Lord because of my immaturity, I doubted the correctness of the scriptural text. I now realise every letter of it is true. The ministers thanked the great Sage.

It is without doubt that one can attain Self Realisation or Moksha in just a fraction of a second, one can realise the Self before one lifted the other foot to place it on the other stirrup! One should be a disciple like a Janaka, that is the qualification! :)

Salutations to Bhagavan
« Last Edit: October 09, 2011, 06:40:27 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: Arunachala and mother of Bhagavan
« Reply #25 on: October 09, 2011, 06:39:03 PM »


Dear Nagaraj,

Yes. There was no spell of Ashtavakra on Janaka.  Janaka simply kept up the command of his guru and waited for further
orders.  In this connection, in one of the Mountain Path issues, I read the story of Tinnai Swami.  Tinnai Swami made
several visits to Sri Bhagavan. Once when he was about to take leave off Sri Bhagavan, Sri Bhagavan said: Iru i.e Be.
Not even Summa Iru.  Tinnai Swami simply kept up the word and stayed in Tiruvannamalai for at least two decades.
He got the name Tinnai Swami because he was always sitting on a tinnai - outer portal of a house. The householder
fed him some food. He had no bath. No change of clothes. His nails grew to a great size and bent inwards and created
wounds on the finger ends. He did not care for any of them.  Occasionally, some one gave him a bath, some one gave him
some shirt and dhoti. He never asked for anything, nor did he refuse when given. On a Mahadeapam
Day, in the evening, after the light was burnt on the summit of the Hill, he merged with Sri Bhagavan.



Arunachala Siva.     

Nagaraj

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Re: Arunachala and mother of Bhagavan
« Reply #26 on: October 09, 2011, 06:52:54 PM »
Dear Subramanian Sir,

Thinnai Swami's story is exceptional. Here are some pictures -





Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Anand

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Re: Arunachala and mother of Bhagavan
« Reply #27 on: October 10, 2011, 07:38:27 PM »
Though Nagaraj sir and Subramanian Sir are relentless on stressing the need for Sadhana , I am tempted to ask one question still.
BY virtue of the darshan or the thought of the holy hill, at what stage of our spiritual evolution are we .
Can we stage that we are on the threshold of emancipation and need to make that final push for  the final milestone.
Regards,
Anand.
Sundaram Anand

Subramanian.R

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Re: Arunachala and mother of Bhagavan
« Reply #28 on: October 10, 2011, 08:20:07 PM »


Dear Anand,

Though the very thought about the Holy Hill is of paramount importance, and such though shall give enough push to
pursue the sadhana while you read Sri Bhagavan's life and Teachings.  He used to say that all food materials are there,
but you should have agni to cook them into nice delicacies. The Agni is Jnana Vichara.



Arunachala Siva.
 

Sreeswaroop

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Re: Arunachala and mother of Bhagavan
« Reply #29 on: October 10, 2011, 08:25:06 PM »




Sri Bhagavan has said Devaraja Mudaliar: Oye, the Grace is ever flowing. But 'you' do not come in the way. Here 'you' of Devaraja
Mudaliar is 'I', the ego.

The unclean vessel is the egoistic mind.





Grace can be understood like ether or electricity and what if one tries to capture it in a vessel?